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JAINISM
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same states as the last twenty-five energies in the subdivision of the fourth class (Mohaniya karma), viz., anger, pride, deceitfulness, greed, etc. But here the point of view is not, as there, the nature of the energy, but the energy as an impelling force under the influence of which we generate fresh energy of the same undesirable kind, unless we assume an attitude of protest or aloofness and so do not identify ourselves with the anger, etc.
ALL OTHER ACTIVITY OF THOUGHT, SPEECH,
OR BODY
This fourth impellent force or cause has a technical meaning, and is sub-divided into fifteen kinds, relating to thought or speech that is truthful, untruthful, or mixed; also relating to the activities of the five different kinds of body it is possible to have (yoga).
So now we have had a description of man as he is, in impure soul; we have had an explanation of the instrumental cause whereby he makes himself what he actually is. This is the law of moral causation, and thus are implied the two remaining parts of the subject, namely, man as he may become, a pure soul; and the means, namely, by avoiding the causes that make him an impure soul.
The law of moral causation (the doctrine of karma) mentioned above is the law under which come so-called rewards (punya) and punishments (papa), which are really nothing but effects we have caused. This law of moral causation is not in any sense fatalism. Man suffers or enjoys the consequences of his actions, and the sense of
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